מדרש אויף שיר השירים 8:11

“I increased my actions; I built myself houses, I planted myself vineyards” (Ecclesiastes 2:4).
“I increased my actions” – Solomon said: I have made my actions greater than the actions of my ancestors. “I increased my actions” – that is what is written: “The king crafted a great ivory throne…” (I Kings 10:18). “I built myself houses” – that is what is written: “It was at the end of twenty years, when Solomon had built the two houses” (I Kings 9:10). “I planted myself vineyards,” as it is stated: “Solomon had a vineyard in Baal Hamon” (Song of Songs 8:11).

“Solomon had a vineyard at Baal Hamon; he gave the vineyard to the guards; a man would bring for its fruit a thousand silver pieces” (Song of Songs 8:11).
“Solomon had a vineyard” – this is Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – hamon baal,³⁷The simple reading of the verse is that Baal Hamon is the name of a place. The midrash interprets this name as though it were written hamon baal. for they streamed [hamu] after the Baal, just as you say: “They worshipped the Be’alim and the Ashtarot” (Judges 10:6). Therefore the hordes [hamonot] beset them. He positioned guards over them.³⁸This is an expounding of the phrase: “He gave the vineyard to the guards.” “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit,³⁹God brought Nebuchadnezzar upon His people. and he found there a thousand righteous men impeccable in Torah and good deeds.
Another matter: “A vineyard [kerem]” – this is Israel, as it is stated: “I brought you to a fruitful [karmel] land” (Jeremiah 2:7), “a land that the Lord your God cares for” (Deuteronomy 11:12). “Solomon [Shlomo] had” – the King [of whom it may be said] that peace [shalom] is His. “At Baal Hamon” – for they streamed [hamu] after the multitudes of hordes of kingdoms. That is what is written: “I saw among the spoils a fine Babylonian garment” (Joshua 7:21). Rabbi Ḥanina bar Yitzḥak said: A Babylonian cloak. What was Babylon doing here? Rabbi Shimon ben Yoḥai taught: It was [from] the king of Babylon, and he acquired in Jericho.⁴⁰He dispatched his viceroy to reside there. One would send dates to the other, and one would send gifts to the other. That is to say that any king who did not have a representative in the Land of Israel did not perceive himself as a king. “He gave the vineyard to the guards” – this is Nebuchadnezzar. “A man would bring for its fruit a thousand silver pieces” – He brought a man upon His fruit, and he gathered from them a thousand righteous men impeccable in Torah and good deeds. That is what is written: “The craftsmen and the smiths one thousand” (II Kings 24:16).⁴¹This is a reference to the class of spiritual leadership that was exiled with Yehoyakhin eleven years before the destruction of the Temple. The craftsmen were a thousand, and the smiths were a thousand; the Rabbis say: Both together were a thousand.

“My vineyard is before me; the thousand is for you, Solomon, and two hundred for those who guard its fruit” (Song of Songs 8:12).
“My vineyard is before me” – Rabbi Ḥiyya taught: [This is analogous] to a king who became angry at his son, and handed him over to his servant. What did [the servant] do? He began beating him with a stick. He said to him: ‘Do not heed your father.’ [The prince] said to him: ‘You great fool, father placed me in your charge only because I would not heed him, and you say to me: Do not heed your father?’ So too, when the iniquities caused the Temple to be destroyed, and Israel was exiled to Babylon, Nebuchadnezzar said to them: ‘Do not heed the Torah of your Father in Heaven, but rather: “Fall and prostrate yourselves to the image that I made”’ (Daniel 3:15). Israel said to him: ‘You great fool, the Holy One blessed be He placed us in your charge only because we would prostrate ourselves to an image, just as it says: “The images of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you say to us: “Fall and prostrate yourselves to the image that I made”? Woe to that man.’ At that moment, the Holy One blessed be He said: “My vineyard is before me.”⁵¹Israel is Mine, not Nebuchadnezzar’s. That wicked one said before Him: ‘They were one thousand and they diminished here and became two hundred.’⁵²Nebuchadnezzar argued that the number of those loyal to God had diminished, demonstrating the temporary nature of the Jews’ dedication. The Holy One blessed be He said to him: ‘Woe to that wicked one, that putrid drop. They were one thousand, and they increased here and became two hundred thousand.’
“The thousand is for you, Solomon” – Rabbi Hillel son of Rabbi Shmuel bar Naḥman [said]: The Rabbi takes one thousand, and the disciple takes two hundred.⁵³This is the relative reward given to teacher and disciple in the World to Come. What is the source? “The thousand is for you, Solomon, [and two hundred for those who guard its fruit].” Rabbi Alexandri said: The Rabbi does not take a reward for his studies until he conveys it in its entirety to others. What is the source? “The thousand is for you, Solomon.”⁵⁴Solomon [Shlomo] is expounded to have the connotation of complete [shalem].
Rabbi Ḥiyya son of Rabbi Abba of Yafo said: One who studies Torah with suffering takes one thousand; [one who studies] without suffering takes two hundred as his reward. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would engage in and study Torah with suffering, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah without suffering, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).⁵⁵The members of the tribe of Naphtali would have to travel in order to study Torah, as implied by Jacob’s blessing: “Naphtali is a hind let loose” (Genesis 49:21). This involved suffering. Issachar, on the other hand, would study in their own territory (Rabbi David Luria). Additionally, the sages of Issachar were supported by the tribe of Zebulun, whereas Naphtali did not receive outside support (see Bereshit Rabba 99:9).
Rabbi Yudan said in the name of Rabbi Bon: One who studies Torah not in his place takes a reward of one thousand, and [one who studies] in his place takes a reward of two hundred. From whom do you derive this? From the tribe of Issachar and from the tribe of Naphtali. The tribe of Naphtali, because they would study Torah not in their place, took a reward of one thousand. That is what is written: “From Naphtali one thousand officials” (I Chronicles 12:35). However, the tribe of Issachar, because they would study Torah in their place, took a reward of two hundred, as it is stated: “Their heads were two hundred, and all their brethren at their command” (I Chronicles 12:33).